. I am Elder Master Bai Sheng. To be addressed as an Elder is a title I feel truly unworthy of, given the vastness of the Buddha's wisdom. Since I have departed from the human world, I have often wondered about the state of your spiritual practice. Has your progress in the Way grown? The propagation of the Buddha's teachings requires our collective, tireless effort. Even for a newly ordained monastic who has just received the , you represent the very essence of the . In every movement of your hands, in your daily routines, and in your every word and action, you must maintain meditative concentration and dignified conduct. This is essential to uphold the identity and the sacred responsibility of a monastic.
I was born during the final years of the Qing Dynasty and ordained at the age of eighteen in Hubei, China. Following my ordination, I witnessed the relentless waves of war that swept across the nation. In those times, we monastics were often forced to flee, unable to settle in any single place. The conditions for practice were dire; many monastics, struggling for mere survival, were forced to leave their temples or return to lay life. It was a time of great upheaval, and the lineage of the Dharma was incredibly difficult to preserve. Despite this, many venerable masters and dedicated practitioners endured immense hardship to uphold the ancestral teachings. They nurtured the younger generation of monastics, instilling in us a profound sense of mission to carry the Dharma forward. When some of us eventually arrived in Taiwan and found stability, that deep sense of responsibility drove us to expand the reach of the Buddha's teachings. We established many bodhimandas, and many of us became the founding masters of temples, taking on the vital roles of educating monastics, standardising ritual ceremonies, and propagating the profound philosophy of the Dharma.
The Sacred Mission of the Dharma
My entire life was dedicated to the Buddha's gate. When the government relocated to Taiwan, the Buddha's teachings were in a state of decline. The revival of the Buddhist Association served as a vital stimulant for the Buddhist community in Taiwan. I served as the president for many terms, continuing the work of my predecessors and striving to separate the practice of the Dharma from secular influences. I worked to reorganise the ordination systems within our temples, overseeing the administration of the Three Platforms of Complete Precepts, registering temples of all sizes, and establishing educational standards to elevate the quality of our monastics. Whether it was through the development of educational systems, the verification of monastic status, the delivery of lectures, the observance of the summer retreat, or the establishment of Buddhist academies, these were the tasks I devoted myself to. I presided over more than twenty ordination ceremonies, guiding over ten thousand disciples, all with the hope of elevating the quality of the Dharma and the monastics in Taiwan.
Looking at the state of Buddhism in Taiwan today, my heart is filled with more concern than . While it is true that temples and bodhimandas are numerous, and many monastics educated in Buddhist academies are well-versed in the philosophy of the teachings, the performance of rituals, and the use of ceremonial instruments, there is a missing piece. They may have strengthened their moral conduct and built trust with the laity, but how many have truly achieved the real practice of Precepts, Concentration and Wisdom? How many have truly realised their true nature? How many are truly confident in their ability to attain Buddhahood and be reborn in the of Ultimate Bliss?
The Painful Truth of
Though I spent my life chanting, I did not attain rebirth in the Western Pure Land. Instead, I fell into the hells to suffer retribution. This is a painful truth I must share: among the many disciples I ordained and the monastics I taught, very few attained rebirth in the Western Pure Land. I had neglected the supreme importance of seeking rebirth in the Western Pure Land. Furthermore, in my lectures, I sometimes interjected my own personal views, some of which were not aligned with the Right Way. The karmic consequences of these actions led me to the hells. It was only through the compassionate calling of Practitioner Su that I was able to escape those realms. I was brought before Practitioner Su at the Hsiang Kuang Pure Land Buddhist Centre, and it was through the that I was finally able to chant Namo Amituofo and be guided to the Western Pure Land of Ultimate Bliss.
I am deeply grateful to Namo Amituofo and to Practitioner Su. The transmission of the Buddha's teachings requires immense strength and perseverance. While the Pure Land method of chanting is the most convenient and accessible path—perfectly suited for the capacities of beings in this age of the Dharma's decline—why are there so many who chant, yet so few who attain rebirth? It is because, beyond simply chanting with a sincere heart, one must also perform to resolve the grievances of one's and settle the karmic debts that have already manifested. Furthermore, one must be guided by a teacher who possesses true virtue and has realised their true nature. Without such guidance, one may still fall into the cycle of rebirth. This is the painful lesson I have learned through my own experience.
A Sanctuary for the Return to Self-Nature
Realising one's true nature and attaining Buddhahood has always been the ultimate goal of learning the Buddha's teachings. However, people today are burdened by so many delusions and messy thoughts that the process of purifying the mind, seeing through the illusions of the world, and letting go of attachments is truly difficult. While the flourishing of humanistic Buddhism satisfies the needs of many, the supreme path to Buddhahood and the Pure Land is difficult to achieve through worldly practices alone. This often leads to chanting and ceremonies becoming mere formalities, which is why so few attain rebirth in the Western Pure Land.
I am deeply comforted to see that several monastics at the Hsiang Kuang Pure Land Buddhist Centre are disciples of those I once ordained. This is how the lineage is passed from generation to generation. To achieve success in one's practice, one must not only encounter a virtuous teacher but also be supported by a conducive environment. These monastics are now working diligently to purify their minds, realise their true nature, and help themselves and others attain rebirth in the Western Pure Land. This is the primary reason why Buddhas and Bodhisattvas manifest in the world to teach. The world cannot see the truth of reality, so the Buddhas, Bodhisattvas, and ancestral masters demonstrate various methods of practice to awaken the true heart of the people. They hope to help them find liberation and leave suffering behind. Yet, often, it is only after experiencing the hardships of life that people are willing to see through their attachments, let go, settle their minds, and return to their true nature. This requires solid, grounded practice, a supportive environment, and the guidance of a teacher like Practitioner Su.
Now, the Buddha's is manifest. Namo Amituofo has appeared in the human world to help us find a pure place—a sanctuary that is not only perfect for chanting and practice but is also a sublime gateway to the Western Pure Land. Here, there is no worldly pollution or frantic busyness, only a serene and natural atmosphere. It is an ideal place to rediscover your true self. The development of the Amituofo Village is intended to provide food, shelter, and a dedicated bodhimanda for chanting and prostrations, where one can listen to the sutras daily. It is a precious land that connects directly with Namo Amituofo and the Western Pure Land. I hope you will all participate in the establishment of the Hsiang Kuang Pure Land Buddhist Centre Amituofo Village. For those who have the karmic affinity to hear this news and come to reside here, you are preparing yourselves to escape the ocean of suffering and the cycle of rebirth. You will have the opportunity to be guided by Practitioner Su to chant Namo Amituofo and be reborn in the Western Pure Land of Ultimate Bliss. I offer my to you all. Namo Amituofo.
